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Institutes of Elenctic Theology #3
Institutes of Elenctic Theology
This is Francis Turretin's magnum opus, a massive work of Reformed scholasticism. Written originally in Latin with sentences frequently lasting nearly a half a page, Turretin's Institutes are at once familiar, profound, erudite, thorough and precise, detailed, comprehensive, historically significant, and truly Reformed, etc. Turretin organized his Institutes into 20 topics (loci) that range from "Prolegomena" (that is, very necessary introductory considerations) to "The Last Things." Each topic (locus) is organized by specific questions. The work is Elenctic (polemic or argumentitive), for a large chunk of this work is written against the Roman Catholics, Arminians, Socinians, Anabaptists, Molinists and others.
Translated by George Musgrave Giger Edited by James T. Dennison Jr.
Volume 3: Topics 18-20
Topic XVIII: The Church
Topic XIX: The Sacraments
Topic XX: The Last Things
Translated by George Musgrave Giger Edited by James T. Dennison Jr.
Volume 3: Topics 18-20
Topic XVIII: The Church
Topic XIX: The Sacraments
Topic XX: The Last Things
814 pages, Hardcover
First published February 1, 1997
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About the author
Francis Turretin
31 books22 followersFrancis Turretin (also known as François Turretini) was a Swiss-Italian Protestant theologian.
Turretin is especially known as a zealous opponent of the theology of the Academy of Saumur (embodied by Moise Amyraut and called Amyraldianism), as an earnest defender of the Calvinistic orthodoxy represented by the Synod of Dort, and as one of the authors of the Helvetic Consensus, which defended the formulation of double predestination from the Synod of Dort and the verbal inspiration of the Bible.
Turretin is especially known as a zealous opponent of the theology of the Academy of Saumur (embodied by Moise Amyraut and called Amyraldianism), as an earnest defender of the Calvinistic orthodoxy represented by the Synod of Dort, and as one of the authors of the Helvetic Consensus, which defended the formulation of double predestination from the Synod of Dort and the verbal inspiration of the Bible.
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Displaying 1 - 8 of 8 reviews
September 30, 2019
Dans ce volume, sont abordées toutes les questions polémiques de la fin XVIIIe siècle sur le sujet de l'église, des sacrements et des choses dernières. L'occasion de réellement plonger en profondeur dans le système réformé, et d'apprécier la différence d'avec le système romain. C'est un ouvrage technique, mais ce livre mérite amplement d'être appelé "chef-d'oeuvre" et "classique".
Je le recommande fortement.
Je le recommande fortement.
December 4, 2016
And so ends one of the two greatest works of Christian dogmatics. Turretin covers a number of issues that were existentially pressing for Protestants in the 17th century, both concerning salvation and persecution. From surveying the topics concerning the Church, Sacraments, and Eschaton, Turretin vindicates the calling of the Reformed ministers, the simplicity of the two sacraments, and the final hope in glory. Some highlights:
Was the Calling of the Reformers legitimate?
If ministers ought to be called, and we reject the Anabaptists who reject this, then were the Reformers legitimate ministers since they did not receive their call from an ordained ministry (in this case, the Roman Catholic Church)? Turretin makes a distinction between a church constituted and a church to be constituted (239). In a constituted church, we expect a call because we want to maintain good order. However, if we find ourselves in an area with no constituted church, granted it is an extreme example, no call is needed.
Turretin also represents the older, more robust view of the civil magistrate: Calling a Council
A godly magistrate can call a council, for magistrates are nurse-fathers to the church (Isa. 49:21-23, p. 308). Thesis: the pious and believing magistrate cannot and ought not to be excluded from all care of religion and sacred things, which has been enjoined upon him by God (316). Magistrates have a limited, not absolute sacred right.
Although the magistrate cannot compel belief, he is responsible to see that heretics are marginalized, although not executed. They can poison a nation just as thoroughly as an “external criminal.” However, Turretin makes a distinction between the ringleaders and those deceived. The latter shouldn’t really be punished. Turretin gives three propositions: Heretics can be coerced. Most heretics shouldn’t be executed. One may kill blasphemous arch-heretics (332).
Turretin gives a fine treatment on the beauty and simplicity of Reformed sacraments. Sign and thing signified: the sign is external and sensible (339). The signified thing is heavenly and invisible, in the soul, and communicated in a spiritual mode. The Form: analogy of relation (schesi). The thing promised is represented to our minds. There is a union between the sign and thing signified.
This is not easy reading but it is indispensable. We judge that Turretin should be a lifelong companion.
Was the Calling of the Reformers legitimate?
If ministers ought to be called, and we reject the Anabaptists who reject this, then were the Reformers legitimate ministers since they did not receive their call from an ordained ministry (in this case, the Roman Catholic Church)? Turretin makes a distinction between a church constituted and a church to be constituted (239). In a constituted church, we expect a call because we want to maintain good order. However, if we find ourselves in an area with no constituted church, granted it is an extreme example, no call is needed.
Turretin also represents the older, more robust view of the civil magistrate: Calling a Council
A godly magistrate can call a council, for magistrates are nurse-fathers to the church (Isa. 49:21-23, p. 308). Thesis: the pious and believing magistrate cannot and ought not to be excluded from all care of religion and sacred things, which has been enjoined upon him by God (316). Magistrates have a limited, not absolute sacred right.
Although the magistrate cannot compel belief, he is responsible to see that heretics are marginalized, although not executed. They can poison a nation just as thoroughly as an “external criminal.” However, Turretin makes a distinction between the ringleaders and those deceived. The latter shouldn’t really be punished. Turretin gives three propositions: Heretics can be coerced. Most heretics shouldn’t be executed. One may kill blasphemous arch-heretics (332).
Turretin gives a fine treatment on the beauty and simplicity of Reformed sacraments. Sign and thing signified: the sign is external and sensible (339). The signified thing is heavenly and invisible, in the soul, and communicated in a spiritual mode. The Form: analogy of relation (schesi). The thing promised is represented to our minds. There is a union between the sign and thing signified.
This is not easy reading but it is indispensable. We judge that Turretin should be a lifelong companion.
January 20, 2025
This originally appeared at The Irresponsible Reader.
Yes, this is largely just a reworking of my post about Vols. 1 and 2. It's not like I'm going to have a lot of different things to say about this, so why torture myself by trying? Still, it's different enough to justify my time. Hopefully yours, too.
---
WHAT'S ELENCTIC THEOLOGY ANYWAY
Elenctic refers to a logical method involving asking questions, of defending a position (or arguing to persuade people to accept it) by proposing alternatives and asking a series of questions—practically cross-examing the alternatives, to show the problems of the alternatives. A good deal of what we call the "Socratic method" is elenctics.
Therefore, Elenctic Theology is a form of defending the truth of Christianity or Christian dogmas by suggesting alternatives and demonstrating their lack by way of asking and answering questions about them. Or by asking a question about a true dogma and asking questions that affirm them. Aquinas' Summa Contra Gentiles is one example. This book is another.
WHAT'S INSTITUTES OF ELENCTIC THEOLOGY THEN?
For a long time, it was the standard textbook to train Presbyterian and Reformed ministers in various parts of the world—including the U.S.—until Charles Hodge's systematic theology overtook it in popularity (Hodge, it should be noted had his students read Turretin's Institutes).
Turretin wrote it at the height of Protestant Scholasticism, defending the Reformed understanding of Christianity in a post-Synod of Dordt and post-Westminster Assembly-era. He interacts with the best of Roman Catholic theology of the era, as well as Socinians, Remonstrants (read: Arminians), Lutherans, and others.
He examines the big issues of the time—and several smaller issues, as well. This set contains 20 topics and this book contains only the last three. Yes, the last three topics get an excess of 600 pages devoted to them—Turretin really digs down into these details. The topics in this volume are:
The Church
The Sacraments
The Last Things
TURRETIN'S METHOD
I think the best way to show how Turretin approaches these discussions is to show you the list of questions from one of the topics. Here's what he looks at in the roughly 76 pages of The Twentieth Topic: cThe Last Things:
I. Will there be a resurrection of the dead on the lase day? We affirm.
Il. Are the same bodies numerically which have died to be raised again? We affirm against the Socinians.
Ill. Besides the universal resurrection, is there a particular resurrection of saints or of the martyrs which will precede the last by a thousand years? We deny.
IV. Can anything certain and determinate be held concerning the time of the end of the world? And are certain signs to precede it? The former we deny; the latter we affirm.
V. What will the destruction of the earth be like? Will it be annihilated by the final conflagration or will it be restored and renewed?
VI. Is a final judgment to be expected and what will it be like?
VII. Is there a hell? And what are its punishments—whether only of loss or also of sense? We affirm the latter.
VIII. Will eternal life consist in the vision of God or in the love and enjoyment of him? And under what symbols is it usually described and why?
IX. What are the endowments and qualities of glorified bodies
X. Will there be degrees of glory? And will the glory in heaven be equal or unequal and unlike!
XI. Will the saints in the other world know one another? We affirm.
XII. What is the difference between the church militant and the church triumphant?
XIII. Will the saints glorify God not only with a mental, but also with a vocal language? And will there be a diversity of languages or only one?
Like I said last time, I texted a friend saying that I wish I could break down an idea like Turretin. He made me feel a little better by replying, "You and everyone else born in the 20th century." Because from these questions, he'll spend a few pages breaking down the idea further, systematically working his way through the question and seemingly every possible angle of it.
There's part of me that wants to abandon this re-read and just focus on observing his method and trying to replicate it in my life. I'm not going to, but it's a thought.
There are times, however, where I wonder why Turretin would spend time on something like part of that last question, "Will the saints glorify God not only with a mental, but also with a vocal language?" The answer is, obviously, that these were topics being discussed in the Church, and it seemed necessary to Turretin. It's just so far out of our experience to think of.
SO, WHAT DID I THINK ABOUT INSTITUTES OF ELENCTIC THEOLOGY VOL. 3?
Let me get this out of the way first: This is dry. Dry like a stale crouton. I know most people think that about Theology in general—and sure, bad theology is usually dry, but not the good stuff. This is one of those exceptions that proves the rule.
There are moments, I should note, that some of Turretin's personality shows through, some moments expressing the awe appropriate to the topic, the emotions stirred by the Gospel, and even a little humor/snark at the thoughts of his opponents. But those moments are brief and rare.
As it's dry, it's a little harder to read than others (say, Calvin or Bavinck). But it's absolutely worth the effort—and after a little while, you won't notice the effort. It's so crisp, so clear, so helpful that you relish getting to read it. Giger and Dennison likely are due as much credit for this as Turretin is. Giger's also likely due some credit for the arid language (he was translating in the early Nineteenth Century, not one an era known for punchy prose).
A lot of this volume didn't click with me as much as the others did. So much of The Sacraments topic just didn't click with me--I didn't need that many pages critiquing the Roman system (as good as the critiques were). But that's not to say I didn't profit from it, just not as much as the previous volumes.
I can't recommend this set highly enough. It's a classic in every sense of the word.
Yes, this is largely just a reworking of my post about Vols. 1 and 2. It's not like I'm going to have a lot of different things to say about this, so why torture myself by trying? Still, it's different enough to justify my time. Hopefully yours, too.
---
WHAT'S ELENCTIC THEOLOGY ANYWAY
Elenctic refers to a logical method involving asking questions, of defending a position (or arguing to persuade people to accept it) by proposing alternatives and asking a series of questions—practically cross-examing the alternatives, to show the problems of the alternatives. A good deal of what we call the "Socratic method" is elenctics.
Therefore, Elenctic Theology is a form of defending the truth of Christianity or Christian dogmas by suggesting alternatives and demonstrating their lack by way of asking and answering questions about them. Or by asking a question about a true dogma and asking questions that affirm them. Aquinas' Summa Contra Gentiles is one example. This book is another.
WHAT'S INSTITUTES OF ELENCTIC THEOLOGY THEN?
For a long time, it was the standard textbook to train Presbyterian and Reformed ministers in various parts of the world—including the U.S.—until Charles Hodge's systematic theology overtook it in popularity (Hodge, it should be noted had his students read Turretin's Institutes).
Turretin wrote it at the height of Protestant Scholasticism, defending the Reformed understanding of Christianity in a post-Synod of Dordt and post-Westminster Assembly-era. He interacts with the best of Roman Catholic theology of the era, as well as Socinians, Remonstrants (read: Arminians), Lutherans, and others.
He examines the big issues of the time—and several smaller issues, as well. This set contains 20 topics and this book contains only the last three. Yes, the last three topics get an excess of 600 pages devoted to them—Turretin really digs down into these details. The topics in this volume are:
The Church The Sacraments The Last ThingsTURRETIN'S METHOD
I think the best way to show how Turretin approaches these discussions is to show you the list of questions from one of the topics. Here's what he looks at in the roughly 76 pages of The Twentieth Topic: cThe Last Things:
I. Will there be a resurrection of the dead on the lase day? We affirm.
Il. Are the same bodies numerically which have died to be raised again? We affirm against the Socinians.
Ill. Besides the universal resurrection, is there a particular resurrection of saints or of the martyrs which will precede the last by a thousand years? We deny.
IV. Can anything certain and determinate be held concerning the time of the end of the world? And are certain signs to precede it? The former we deny; the latter we affirm.
V. What will the destruction of the earth be like? Will it be annihilated by the final conflagration or will it be restored and renewed?
VI. Is a final judgment to be expected and what will it be like?
VII. Is there a hell? And what are its punishments—whether only of loss or also of sense? We affirm the latter.
VIII. Will eternal life consist in the vision of God or in the love and enjoyment of him? And under what symbols is it usually described and why?
IX. What are the endowments and qualities of glorified bodies
X. Will there be degrees of glory? And will the glory in heaven be equal or unequal and unlike!
XI. Will the saints in the other world know one another? We affirm.
XII. What is the difference between the church militant and the church triumphant?
XIII. Will the saints glorify God not only with a mental, but also with a vocal language? And will there be a diversity of languages or only one?
Like I said last time, I texted a friend saying that I wish I could break down an idea like Turretin. He made me feel a little better by replying, "You and everyone else born in the 20th century." Because from these questions, he'll spend a few pages breaking down the idea further, systematically working his way through the question and seemingly every possible angle of it.
There's part of me that wants to abandon this re-read and just focus on observing his method and trying to replicate it in my life. I'm not going to, but it's a thought.
There are times, however, where I wonder why Turretin would spend time on something like part of that last question, "Will the saints glorify God not only with a mental, but also with a vocal language?" The answer is, obviously, that these were topics being discussed in the Church, and it seemed necessary to Turretin. It's just so far out of our experience to think of.
SO, WHAT DID I THINK ABOUT INSTITUTES OF ELENCTIC THEOLOGY VOL. 3?
Let me get this out of the way first: This is dry. Dry like a stale crouton. I know most people think that about Theology in general—and sure, bad theology is usually dry, but not the good stuff. This is one of those exceptions that proves the rule.
There are moments, I should note, that some of Turretin's personality shows through, some moments expressing the awe appropriate to the topic, the emotions stirred by the Gospel, and even a little humor/snark at the thoughts of his opponents. But those moments are brief and rare.
As it's dry, it's a little harder to read than others (say, Calvin or Bavinck). But it's absolutely worth the effort—and after a little while, you won't notice the effort. It's so crisp, so clear, so helpful that you relish getting to read it. Giger and Dennison likely are due as much credit for this as Turretin is. Giger's also likely due some credit for the arid language (he was translating in the early Nineteenth Century, not one an era known for punchy prose).
A lot of this volume didn't click with me as much as the others did. So much of The Sacraments topic just didn't click with me--I didn't need that many pages critiquing the Roman system (as good as the critiques were). But that's not to say I didn't profit from it, just not as much as the previous volumes.
I can't recommend this set highly enough. It's a classic in every sense of the word.
To thee, therefore, thou triune God, the best and the greatest, most merciful Father in Christ, I am indebted and give thanks, not which I owe, but the greatest which I am able, with my whole heart because thou didst not refuse to be so present with me, thine unworthy servant, in this work, begun by me with thy help; that I was able not only to begin and carry on, but to bring it at length to the desired end. I ascribe nothing to my industry, nothing to my powers. The whole of this work is thine, O Lord, who hast made perfect thy strength in my weakness and hast directed by thy Spirit me groping and slipping, to whose grace I give the entire credit, if anything has been done here by me for the illustration of the sacred truth delivered by thee to us. But because to no purpose does anyone plant and water unless thou givest the increase; grant, thou best Father, on account of Christ my precious Redeemer, that these endeavors of mine, whatsoever they may be, may contnbute to the glory of thy most holy name and the benefit of thy church. Grant char as much of the way and of life as still remains to me to be passed with thy divine mercy, | may be able to spend under thy favor and with the most gracious protection of thy Spirit in the exercise of my calling and in the pure and constant worship of thy name, until at length, the most troublesome journey of this life being finished, translated to eternal rest, I can celebrate with everlasting praises thee, my God and Savior, living and blessed for ever in the heavenly assembly of the firstborn. And to thee, the everlasting King, the only wise God, immortal, invisible, Father, Son and Holy Ghost, adorable Trinity, be honor and glory, for ever and ever. Amen.
July 27, 2024
LAST OF THREE VOLUMES OF AN "ELENCTIC" (i.e., refutative) REFORMED THEOLOGY
Francis Turretin (1623-1687) was a Swiss-Italian Calvinist theologian, who was a firm opponent of Amyraldianism, and one of the authors of the Helvetic Consensus (which defended the Synod of Dort's formulation of double predestination). The other volumes in this set are 'Institutes of Elenctic Theology: Volume 1: First Through 10 Topics' and 'Institutes of Elenctic Theology Vol. 2., 11th through 17th Topics.'
There are three topics in the third volume: The Church; the Sacraments; and The Last Things.
He suggests, "For even if our church had been as large and conspicuous formerly as it is now, still we would say that the catholic church is nonetheless invisible." (Pg. 32) He adds, "The church can never wholly fail on earth... but is often so obscured and sunk... that no assembly of her appears clearly in the world, but remains obscure and withdrawn from the eyes of men" (pg. 48) and "No more does it concern us to know where our church was in the time of the fathers then where it was in the time of the Decian persecution... This much must be held as certain---that the church existed and revived." (Pg. 59) He refers to as believers "Waldo in France, Wycliffe in England, Joh Hus and Jerome of Prague in Bohemia, Peter Martyr in Italy, Luther in Germany and very many others." (Pg. 67) They were not the "authors" of the religion, but only "heralds and restorers." (Pg. 105)
"And thus antiquity alone could not be a mark of the church, as the Romanists contend... thus we confess that the most ancient doctrine is the truest." (Pg. 101) He charges that the Roman Catholic church is "apostate and heretical, having failed the faith once delivered to the saints and teaching various deadly heresies and thrusting them forward to be believed under pain of a curse." (Pg. 123) He decries "The foul merchandising and bartering sacred things by which the pope has restored the tables of the moneychangers overturned by Christ, making a peddling shop where the sanctuary ought to be." (Pg. 131)
Concerning the mode of baptism, he wrote, "For although immersion was the ordinary method, still that it was not so universally followed as to exclude sprinkling..." (Pg. 381) About its efficacy, he wrote, "baptism is indeed necessary according to the divine institution as an external means of salvation... so that he who despises it is guilty of a heinous crime and incurs eternal punishment. But we believe it is not so absolutely necessary that he who is deprived of it by no fault of his own is to be forthwith excluded from the kingdom of heaven." (Pg. 387) However, he rejects the need of rebaptism if one was already baptized in the Catholic church (Pg. 409). He denies transubstantiation, arguing, "the bread and wine, although they are changed as to use according to the institution of God, yet they always retain their own substance, and that no real change or conversion takes place in reference to them." (Pg. 489)
This series is a true "classic" of Reformed theology---almost on a par with Calvin's "Institutes," and will be of continuing interest to all students of Reformed theology.
Francis Turretin (1623-1687) was a Swiss-Italian Calvinist theologian, who was a firm opponent of Amyraldianism, and one of the authors of the Helvetic Consensus (which defended the Synod of Dort's formulation of double predestination). The other volumes in this set are 'Institutes of Elenctic Theology: Volume 1: First Through 10 Topics' and 'Institutes of Elenctic Theology Vol. 2., 11th through 17th Topics.'
There are three topics in the third volume: The Church; the Sacraments; and The Last Things.
He suggests, "For even if our church had been as large and conspicuous formerly as it is now, still we would say that the catholic church is nonetheless invisible." (Pg. 32) He adds, "The church can never wholly fail on earth... but is often so obscured and sunk... that no assembly of her appears clearly in the world, but remains obscure and withdrawn from the eyes of men" (pg. 48) and "No more does it concern us to know where our church was in the time of the fathers then where it was in the time of the Decian persecution... This much must be held as certain---that the church existed and revived." (Pg. 59) He refers to as believers "Waldo in France, Wycliffe in England, Joh Hus and Jerome of Prague in Bohemia, Peter Martyr in Italy, Luther in Germany and very many others." (Pg. 67) They were not the "authors" of the religion, but only "heralds and restorers." (Pg. 105)
"And thus antiquity alone could not be a mark of the church, as the Romanists contend... thus we confess that the most ancient doctrine is the truest." (Pg. 101) He charges that the Roman Catholic church is "apostate and heretical, having failed the faith once delivered to the saints and teaching various deadly heresies and thrusting them forward to be believed under pain of a curse." (Pg. 123) He decries "The foul merchandising and bartering sacred things by which the pope has restored the tables of the moneychangers overturned by Christ, making a peddling shop where the sanctuary ought to be." (Pg. 131)
Concerning the mode of baptism, he wrote, "For although immersion was the ordinary method, still that it was not so universally followed as to exclude sprinkling..." (Pg. 381) About its efficacy, he wrote, "baptism is indeed necessary according to the divine institution as an external means of salvation... so that he who despises it is guilty of a heinous crime and incurs eternal punishment. But we believe it is not so absolutely necessary that he who is deprived of it by no fault of his own is to be forthwith excluded from the kingdom of heaven." (Pg. 387) However, he rejects the need of rebaptism if one was already baptized in the Catholic church (Pg. 409). He denies transubstantiation, arguing, "the bread and wine, although they are changed as to use according to the institution of God, yet they always retain their own substance, and that no real change or conversion takes place in reference to them." (Pg. 489)
This series is a true "classic" of Reformed theology---almost on a par with Calvin's "Institutes," and will be of continuing interest to all students of Reformed theology.
August 8, 2024
This was a painful book to finish. My review will be similar to the previous two volumes. First, the positive. Turretin is an incredible mind. The scholastic method is something to behold. He is magnificent in building an argument by careful movement from statement of the question, evidence for the orthodox opinion and sources of explanation with counter arguments. I appreciate how reading this careful articulation has helped me to think.
Second, the confusion. Turretin's persuasive project causes him to overstate his case regularly and to make his arguments needlessly complex. I find myself, as an educator, one who needs to be able to wrestle with complex ideas and make them understandable for non-professional theologians. Turretin often does the exact opposite. He takes comforting truths that all saints should love and hides them under complex jargon. Occasionally, it feels like he wants to find an exact copy of the Reformed faith in the patristics, though many of the seeds of the same idea are present. I wish he had been a bit more open about the diversity of view in the early church.
Finally, I found myself in vehement opposition with Turretin in his section on power, the state, and the persecution of heretics. While I understand that my views are influenced by being a citizen of the United States and my 21st Century "Christian Nationalism" debating context, I found his exegesis shockingly poor at this point. It made me question the other points at which his context stained his reading of the biblical text.
Second, the confusion. Turretin's persuasive project causes him to overstate his case regularly and to make his arguments needlessly complex. I find myself, as an educator, one who needs to be able to wrestle with complex ideas and make them understandable for non-professional theologians. Turretin often does the exact opposite. He takes comforting truths that all saints should love and hides them under complex jargon. Occasionally, it feels like he wants to find an exact copy of the Reformed faith in the patristics, though many of the seeds of the same idea are present. I wish he had been a bit more open about the diversity of view in the early church.
Finally, I found myself in vehement opposition with Turretin in his section on power, the state, and the persecution of heretics. While I understand that my views are influenced by being a citizen of the United States and my 21st Century "Christian Nationalism" debating context, I found his exegesis shockingly poor at this point. It made me question the other points at which his context stained his reading of the biblical text.
December 15, 2019
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July 31, 2012WOULD SOMEONE WITH LIBRARY PRIVILEGES PLEASE FIX THE NUMBER OF PAGES IN THE BOOK DATA???
The hardcover editon has 814 numbered pages.
The hardcover editon has 814 numbered pages.
February 11, 2021
I actually enjoyed reading this volume for the second time more than I did the first time around. As a dogmatician, Francis Turretin is unsurpassed in his thoroughness.
Displaying 1 - 8 of 8 reviews